FRANCIS OF ASSISI AND FRANCIS OF ROME Leonardo Boff Theologian-Philosopher Earthcharter Commission From the moment the Bishop

of Rome, and thus Pope, was elected and took the name Francis. the comparison between the two Francis: the one from Assisi and the one of Rome, became inevitable. Moreover, Francis of Rome explicitly referenced Francis of Assisi. Clearly, it is not about mimicry, but about looking for points of inspiration that will inform us about the style that Francis of Rome wants to give to the direction of the universal Church. There is an undeniable common point: the crisis of the ecclesiastic institution. Young Francis of Assisi is said to have heard a voice coming from the Crucifix of San Damiano, that told him: Francis, repair my Church for it is in shambles. Giotto depicted it well, showing Francis supporting the heavy Church building on his shoulders. We are also experiencing a grave crisis, caused by the internal scandals of the ecclesiastic institution itself. A universal outcry has been heard (The voice of the people is the voice of God): repair the Church whose morality and credibility are in shambles. And to a Cardinal from the periphery of the world, Bergoglio, from Buenos Aires, has been trusted the mission, as Pope, of restoring the Church in the light of Francis of Assisi. In the time of Saint Francis of Assisi, Pope Innocence III (1198-1216), who presented himself as the representative of Christ was triumphant. With Innocence III, the supreme degree of secularization of the ecclesiastic institution was reached, with explicit interest in dominium mundi, dominion of the world. In fact, for a time, practically all of Europe, including Russia, was subjected to the Pope of Rome. Life was lived then with the greatest pomp and glory. In 1210, filled with doubt, Innocence III recognized Francis of Assisi's path of poverty. The crisis at that time was theological, because the Church as a temporal and sacred empire contradicted everything Jesus of Nazareth wanted. Francis of Assisi lived the antithesis of the imperial Church. To the Gospel of power, he offered the power of the Gospel: total relinquishment, radical poverty and extreme simplicity. He did not place himself in the clerical or monastic framework, but as a layman, he was guided by the Gospel, lived strictly, on the periphery of the cities, where the poor and the lepers lived, and in the heart of nature, living a cosmic union with all beings. He spoke to the center from the periphery, asking for conversion. Without explicitly criticizing, he began a great reform, starting from below, but without breaking with Rome. We find ourselves before a Christian genius, with a seductive humanity and fascinating tenderness and caring, who openly discovered the best of our humanity. I think that this strategy must have impressed Francis of Rome. The Roman curia and the clerical habits of all the Church must be reformed. But there should not be a rupture that could tear apart the body of Christianity. Another point that most certainly inspired Francis of Rome: the centrality that Francis of Assisi gave to the poor. Francis of Assisi did not organize work for the poor, but he lived with the poor and like the poor. Francis of Rome, ever since we have known him, has been reiterating that the problem of the poor will not be resolved without the participation of the poor, not by philanthropy but by social justice. Social justice diminishes the inequalities that damage Latin America, and, in general, the whole world. The third point of inspiration is very pertinent now: how do we relate to Mother Earth and the scarcity of goods and services. In the inaugural address of his enthronement, Francis of Rome used the word caring more than 8 times. It is the ethic of caring, as I myself have strongly suggested, that

will save humanity and guarantee the vitality of the ecosystems. Francis of Assisi, patron saint of ecology, will be the model for a respectful and fraternal relationship towards all beings, not above nature, but side by side with her. Francis of Assisi maintained with Clare a relationship of great friendship and true love. He exalted women and their virtues, considering them gentlewomen. I hope that Francis of Assisi will inspire in Francis of Rome a relationship with women, who are the majority of the Church, not only of respect, but one which gives them a leading role in the decision-making of the paths of faith and spirituality in the new millennium. Finally, according to philosopher Max Scheler, Francis of Assisi is the Western prototype of cordial and emotional reason. This reason makes us sensitive to the passion of those who suffer and to the cries of the Earth. Francis of Rome, unlike Benedict XVI, who was the expression of intellectual reason, is a clear example of the cordial intelligence that loves the people, embraces people, kisses children, and sees the multitudes lovingly. If modern reason blends with the sensibility of the heart, it will not be difficult to care for our Common Home and for the disinherited sons and daughters, and we will nourish the most Franciscan conviction that by lovingly embracing the world, we are embracing God.

Leonardo Boff 03-29-2013 Francisco de Ass y Francisco de Roma Desde que el obispo de Roma electo, y por eso Papa, asumi el nombre de Francisco, se have inevitable la comparacin entre los dos Franciscos, el de Ass y el de Roma. Adems, el Francisco de Roma se remiti explcitamente a Francisco de Ass. Evidentemente no se trata de mimetismo, sino de constatar puntos de inspiracin que nos indiquen el estilo que el Francisco de Roma quiere conferir a la direccin de la Iglesia universal. Hay un punto comn innegable: la crisis de la institucin eclesistica. El joven Francisco dice haber odo una voz venida del Crucifijo de San Damin que le deca: Francisco repara mi Iglesia porque est en ruinas. Giotto lo represent bien, mostrando a Francisco soportando sobre sus hombros el pesado edificio de la Iglesia. Nosotros vivimos tambin una grave crisis por causa de los escndalos internos de la propia institucin eclesistica. Se ha odo el clamor universal (la voz del pueblo es la voz de Dios): reparen la Iglesia que se encuentra en ruinas en su moralidad y su credibilidad. Y se ha confiado a un cardenal de la periferia del mundo, a Bergoglio, de Buenos Aires, la misin de restaurar, como Papa, la Iglesia a la luz de Francisco de Ass. En el tiempo de san Francisco de Ass triunfaba el Papa Inocencio III (1198-1216) que se presentaba como el representante de Cristo. Con l se alcanz el grado supremo de secularizacin de la institucin eclesistica con intereses explcitos de dominium mundi, de dominacin del mundo. Efectivamente, por un momento, prcticamente toda Europa hasta Rusia estaba sometida al Papa. Se viva en la mayor pompa y gloria. En 1210, con muchas dudas, Inocencio III reconoci el camino de pobreza de Francisco de Ass. La crisis era teolgica, pues una Iglesia-imperio temporal y sacral contradeca todo lo que Jess quera. Francisco vivi la anttesis del proyecto imperial de Iglesia. Al evangelio del poder, present el poder del evangelio: en el despojamiento total, en la pobreza radical y en la extrema sencillez. No se situ en el marco clerical ni monacal, sino que como laico se orient por el evangelio vivido al pie de la letra en las periferias de las ciudades, donde estn los pobres y los leprosos, y en medio de

la naturaleza, viviendo una hermandad csmica con todos los seres. Desde la periferia habl al centro, pidiendo conversin. Sin hacer una crtica explcita, inici una gran reforma a partir de abajo pero sin romper con Roma. Nos encontramos ante un genio cristiano de seductora humanidad y de fascinante ternura y cuidado que puso al descubierto lo mejor de nuestra humanidad. Estimo que esta estrategia debe haber impresionado a Francisco de Roma. Hay que reformar la Curia y los hbitos clericales de toda la Iglesia. Pero no hay que crear una ruptura que desgarrara el cuerpo de la cristiandad. Otro punto que seguramente habr inspirado a Francisco de Roma: la centralidad que Francisco de Ass otorg a los pobres. No organiz ninguna obra para los pobres, sino que vivi con los pobres y como los pobres. Francisco de Roma, desde que lo conocemos, vive repitiendo que el problema de los pobres no se resuelve sin la participacin de los pobres, no por la filantropa sino por la justicia social. sta disminuye las desigualdades que castigan a Amrica Latina y, en general, al mundo entero. El tercer punto de inspiracin es de gran actualidad: cmo relacionarnos con la Madre Tierra y con los bienes y servicios escasos. En la alocucin inaugural de su entronizacin, Francisco de Roma us ms de 8 veces la palabra cuidado. Es la tica del cuidado, como yo mismo he insistido fuertemente, la que va a salvar la vida humana y garantizar la vitalidad de los ecosistemas. Francisco de Ass, patrono de la ecologa, ser el paradigma de una relacin respetuosa y fraterna hacia todos los seres, no encima sino al pie de la naturaleza. Francisco de Ass mantuvo con Clara una relacin de gran amistad y de verdadero amor. Exalt a la mujer y a las virtudes considerndolas damas. Ojal inspire a Francisco de Roma una relacin con las mujeres, que son la mayora de la Iglesia, no slo de respeto, sino tambin dndoles protagonismo en la toma de decisiones sobre los caminos de la fe y de la espiritualidad en el nuevo milenio. Por ltimo, Francisco de Ass es, segn el filsofo Max Scheler, el prototipo occidental de la razn cordial y emocional. Ella nos have sensibles a la pasin de los que sufren y a los gritos de la Tierra. Francisco de Roma, a diferencia de Benedicto XVI, expresin de la razn intellectual, es un claro ejemplo de la inteligencia cordial que ama al pueblo, abraza a las personas, besa a los nios y mira amorosamente a las multitudes. Si la razn moderna se amalgama con la sensibilidad del corazn, no ser tan difcil cuidar la Casa Comn y a los hijos e hijas desheredados, y alimentaremos la conviccin muy franciscana de que abrazando cariosamente al mundo, estamos abrazando a Dios.